Anthropological Problems Research Articles

Asymmetry in Body Composition Variables of Youth Athletes

Assessing bilateral differences in paired anthropometric features is an important methodological problem in sports anthropology. The present study included 128 adolescent female athletes (59 rhythmic gymnasts, 58 tennis players, and 11 swimmers). Body composition components were determined using multi-frequency bioelectrical impedance measurements (analyzer InBody 170). Asymmetry coefficients of muscle and fat mass accumulation in the upper (AA) and lower (AL) limbs were calculated using the Nacheva` equation (1986). The percentiles method was applied to distribute the bilaterally studied anthropometric features according to the mean values of the units of asymmetry (UA). Wilkoxon-test was used to assess the statistically significant differences in paired variables. Kruskal-Wallis test was applied to determine the differences in UA between three assessed athlete groups, depending on their age. The differences in body composition components between rhythmic gymnasts (RG), tennis players (TP), and swimmers (SW) were well expressed in all assessed age groups. The most considerable inter-group differences were observed in terms of the asymmetry coefficient in the lean body mass (LBM) with a right direction and body fat mass with a left direction for upper limb fat mass (%, kg), which have signed the highest values in the tennis players group, followed by the RG on the same age. Swimmers had significantly the lowest values of UA for all body segments. A close relation was found between asymmetry in body composition variables and the type of sports activity. Tennis was found as a sport with more pronounced inter-limbs asymmetry.

Письмо из темноты: Рец. на кн.: Сергей Кан. Лев Штернберг: этнолог, народник, борец за права евреев / Пер. с англ. А. Глебовской. СПб.; Бостон: Библиороссика; Academic Studies Press, 2023. 694 с. (Современная иудаика)

The present review of the Russian translation of Sergei Kan’s book Lev Shternberg: Anthropologist, Russian Socialist, Jewish Activist constitutes a literary experiment. It endeavors to engage in a dialogue, presented in the form of a letter, with the central figure of the book, Lev Shternberg, the co-founder of Soviet and Russian anthropology, regarding the significant transformations it has undergone throughout the 20th century and the first two decades of the 21st. The author pays close attention to the social and political contexts of these changes and how they affected the interpretations of Shternberg’s persona and ideas in Soviet times and today. This experiment extends the author’s reflections on the necessity of revisiting the history of anthropology and reintegrating it into the field itself. As American anthropologist Alfred Irving Hallowell suggested in the 1960s, we should conceptualize “the history of anthropology as an anthropological problem.” By this, the author intends to reconstruct a dialogue between the history of anthropology and the communities with whom anthropologists have engaged, as well as to foster connections between the history of anthropological ideas and ongoing discussions both within and beyond the discipline. These changes, as the author argues, have the potential to significantly expand the styles of anthropological writing and reveal new genealogies of anthropological knowledge.

A Study of Species and Individual Differentiation of Burnt and Unburnt Bones Using X-Ray Fluorescence

Commingled remains analysis is a fundamental problem in bioarchaeology and forensic anthropology. In cases of commingling, the bones of all individuals represented must be accurately and reliably differentiated. X-ray fluorescence spectrometry (XRF) can identify species and individuals when bone fragments are found in archaeological or forensic contexts. The present study aimed to verify whether portable X-ray fluorescence spectrometry (pXRF) can be used to differentiate bone fragments at the species level (Bos taurus, Sus domesticus, Equus caballus, and Homo sapiens) and at the individual level of human individuals. We also aimed to verify whether species and individuals can be differentiated using pXRF even if the bones were burned. A total of 119 adult human bones from archaeological sites in Central Moravia and Silesia and 17 adult non-human bones from archaeological sites in Central Moravia (Czech Republic) were examined. All bones are dated to various periods (from the Bronze Age to Modern Times). When differentiating the unburnt and burnt bones at the species level, the overall accuracy of classification was 84.6% and 93.9%, respectively. When differentiating unburnt human bones at the individual level, the correct classification ranged from 88.1% to 72.7%. The differentiation of the burnt bones of humans at the individual level achieved an average success rate of more than 60%. The results confirmed that pXRF can be used for species and individual differentiation of unburnt bones and is almost equally applicable to burnt bones.

Christian Anthropology Beyond Spirituality: On Nikolaos Loudovikos' Analogical Identities and its ‘Greek‐Western’ SynthesisAnalogical Identities: The Creation of the Christian Self – Beyond Spirituality and Mysticism in the Patristic Era, NikolaosLoudovikos, Brepols, 2020 (ISBN 978‐2‐503‐57815‐6), xv + 386 pp., pb £79.35

AbstractThis review article examines and summarizes the key ideas and contributions of Nikolaos Loudovikos' book Analogical Identities: The Creation of the Christian Self – Beyond Spirituality and Mysticism in the Patristic Era. The book offers a reimagining of Christian anthropology and the understanding of the self by critiquing what the author sees as lingering Neoplatonic influences and dualistic notions of ‘spirituality’ or ‘mysticism’. Loudovikos traces the development of problematic conceptions of the will, introspection and power in influential thinkers like Augustine, Origen and Descartes. He then provides an alternative trajectory drawing on Greek patristic authors like Maximus the Confessor, Symeon the New Theologian and Gregory Palamas. Loudovikos argues that their thinking provides resources for overcoming problematic past legacies by articulating a view of the self, grounded not in an immaterial soul, but in dialogical, embodied fulfilment through grace and participation in Christ. Central is Maximus' theology of the will, which reframes it not as something to be transcended but as expressing the universal human desire for God. Loudovikos synthesizes these currents in proposing the concept of ‘analogical identity’ to describe the transformed Christian self. The book represents a ground‐breaking contribution that creatively retrieves the diverse patristic tradition(s) to overcome lingering problems in theological anthropology and provides a holistic model of human personhood.

«Так нас природа сотворила…»: преступление без наказания? (Ф.М. Достоевский и И.А. Бунин)

The article substantiates the need to conceptualize the “dark” nature of man, as presented in Fyodor Dostoevsky’s novel Crime and Punishment and Ivan Bunin’s short story “Loopy Ears.” Asserting the truth in God, the writers also reveal the “dark” in man. Dostoevsky employs Raskolnikov’s words about the right of the “extraordinary” “according to the law of nature” to murder, while Bunin, through a detailed description of the “born criminal,” outlines another — not biblical — image of the “crown of Creation.” The subject of the first article is Raskolnikov’s words about the right to commit a crime. They are considered in the light of philosophical and religious sources: it is shown how stable prerequisites for the emergence of “schismatic” views were formed in European science; the plot motives of the “sixth day” of creation, the “second” creation from “nothing,” the “return” of Cain are comprehended in conjunction with this. Dostoevsky, remaining “with Christ” in the explanation of man, does not simplify his understanding of the anthropological problem: there are not only “people” who fill history with atrocities, but also Cain who always returns in the “wickedness” of the “wicked tribe” and returns, perhaps, to “ourselves.” Dostoevsky leads the reader to the “sixth” day of Creation (“apophaticism backwards”), illuminating his path both with the love of Christ and with his experience and knowledge of humanity. For Dostoevsky, the anthropological question remains open: not because of faith (“I would rather stay with Christ”), but because of historical facts and the modern understanding of man, where he appeared as “split,” as described in Raskolnikov’s article. The actualization of the ontological and anthropological problems of the novel reveals the opportunity to evaluate Crime and Punishment in the words of the Apostle Paul: “ written down as warnings for us, on whom the culmination of the ages has come.”

Identity Politics, Natural Law, and Human Dignity

Rooted in Marxism and Critical Theory, identity politics upended traditional philosophical anthropology about personhood, and argues that identity is wholly manifested through economic group, social class, gender, or racial categories. Humans are ontologically viewed through their status as victims, not as fully integrated moral persons. Touted as a political issue, identity politics is at heart a philosophical and anthropological problem, and to address it one must return to a better understanding of the soul and human dignity. The resurrection of the classical Natural Law tradition is the remedy for finding common ground and rebuilding civil society, for at the heart of Natural Law is the belief in human dignity which imbues every human being with worth to be honored and respected regardless of race, sex, age, or different culture or religion. Classical Natural Law provides the theological, philosophical, and definitional background for human dignity and only if it is resurrected can “the discontent” in American culture be fully human again.

Fitness of athletes with musculoskeletal disabilities as an element of sustainable behaviour psychology

At present, both from the point of view of individual sciences and, above all, from the point of view of the emerging interdisciplinary approaches, the problems of the correlation between the physical and the mental in human development are a very relevant area of scientific research. Each science in the interdisciplinary approach has its own traditions, methods and research methodology, the use of which largely depends on the particular scientist and the scientific school he or she has passed through. The problem of sports training of disabled people touches a powerful layer of anthropological problems, ranging from anthropometry to social, cultural and philosophical anthropology, aimed at understanding the nature and essence of man. Within the problem field of cultural anthropology at the intersection with cognitive science, the problems of cognitive anthropology are considered. Modern cognitive science insists on the inclusion of an inner plan, a plan of mental intentions, in order to understand the essence of any kind of human activity. In sport, the inseparability of mental and physiological, mental and physical, feeling and action is an indispensable condition of this kind of human practice. A special role is played by sport for the disabled. The article deals with the methods of assessing the level of physical development of persons with lesions of the locomotor system who are engaged in powerlifting. The positive influence of powerlifting on the physical condition of athletes of this category is proven, which leads to a more stable mental state and greater psychological well-being.

«Так нас природа сотворила…»: преступление без наказания? (Ф.М. Достоевский и И.А. Бунин). Статья вторая: «При рождении, что ль, знаки такие есть?»

The article examines the thesis of marginal anthropology as represented by Fyodor Dostoevsky in the novel Crime and Punishment and creatively reinterpreted by Ivan Bunin in the short story “Loopy Ears,” under the influence of the achievements of the Italian school of criminal law. “According to the law of nature,” people are divided into ordinary men and “natural criminals,” the latter identifiable by the atavistic “mark” of Cain. Dostoevsky and Bunin conceptualize the image of the “extraordinary man” differently. Dostoevsky, aiming to show the transformative effect of the “law of Christ” on the individual, nevertheless does not completely debunk the marginal anthropic reality, leaving it “free” in public spaces, thereby potentially “allowing” it to manifest, and it can find its practical and historical confirmation in criminals “by nature” (as in The House of the Dead). Bunin, without doubt or reservations, introduces a “dangerous reality” in the story — a “born criminal”, and endows him with characteristic signs, “stigmata” that are recognizable in the light of criminal anthropology. His appearance in historical life is due not to social circumstances, as researchers claim, but to the laws of atavism. Unlike Dostoevsky, Bunin does not lead his hero to renewal and transformation, but instead plot-wise releases the “born criminal” to freedom, leaving him without punishment. On the other hand, the identification of the “Old Testament code” associated with the “Cain complex” in the works of Dostoevsky and Bunin makes it possible to actualize the eschatological motif of the “second” creation. Historically, the act of the “second” creation is incomplete: culture again and again seeks to correct the onto-anthropological result of the sixth day because Cain comes back again and again to the history of humanity, or maybe he never left. It is necessary to discuss not only Bunin’s polemic with Dostoevsky, but also their detailed exploration of the acute anthropological problem that worried both writers as they sought to unravel the mystery of man, hierarchically related to God and various emerging evolutionary and social anthropic “impurities.”

THE RELATIONSHIP BETWEEN «POLITICAL POWER» AND «PSYCHIATRIC POWER» IN THE WORKS OF MICHEL FOUCAULT

The article demonstrates a retrospective analysis of the problem of the formation of the concept of power in the scientific activity of the French philosopher Michel Foucault. The transformational socio-political processes of the postmodern era require a radical rethinking of classical theories and concepts. Foucault proposes to look at historical structures and social phenomena in a new way, to modernize them away from superficial explanations and primitive interpretations revealing hidden and less obvious political mechanisms and their functioning. The problems of the 20th century draw the thinker's attention to a deep rethinking of power and strongly recommends abandoning classical canons in order to avoid social problems in the future. M. Foucault's post-structuralist concept of power proves that the variety of types of power generates not only reality and objects of knowledge, but also the «rituals» of their understanding. Contemporaries point out that the philosopher's writings lack a logical process of understanding a problem, but this is why he attracts not only scientists. Foucault's cognitive process is dynamic and discursive. Having associative thinking, the thinker engaged in a pure search, free from any biased attitude. M. Foucault suggests considering power relations in the broadest context, which includes the following power positions: men to women, parents to children, psychiatrists to mentally ill patients, doctors to patients, and authorities to people's lifestyles. However, the philosopher's most interesting explanation of power is medical power, particularly power in psychiatry. M. Foucault interprets power and knowledge in classical psychiatry, the problems of psychiatry of the 20th century and explains the meaning of mental illnesses from the patient's point of view. While studying at the «Ecole Normale» school, where a unique atmosphere reigned, despite his erudition and organizational skills as a leader, M. Foucault began to experience psychological disorders. This is what provoked the future thinker to investigate the power relations between the psychiatrist and the patient. This paper also examines the philosophical paradigm of the formation of psychiatry and the phenomenon of mental illness. Foucault understands mental disorders as alienation from reality, as a desire to exist in a hostile world. Madness, or alienation in the deep sense of the word, becomes the main problem of anthropology.

An integral approach to the study of problems of philosophical anthropology

The article examines an integral approach to the study of issues in philosophical anthropology. Research pertaining to realms such as philosophical anthropology necessitates a comprehensive approach, or, in contemporary terms, an integral approach. The requirement for employing this approach arises from the realities faced by humanity in the modern stage of its development. The fundamental principle of the integral approach is its comprehensiveness, which entails the understanding of not only oneself but also others, humanity, and nature. There are several schools conducting integral studies, yet these investigations, including in the philosophical understanding of humanity, are not fully substantiated. Consequently, there arises a need for a more detailed examination of the integral approach in the philosophical understanding of humanity. Philosophical anthropology, representing conceptual knowledge about the human, with the ability to synthesize various scientific knowledge, brings together different spheres of science that study the human and society. As a result of this integration, there is an exchange between philosophical anthropology and specific sciences, resulting in the enrichment of theoretical and specific scientific knowledge about the human. The conducted research has established the necessity of applying an integral approach to address contemporary human and societal issues, particularly in philosophical anthropology.

НИГИЛИЗМ КАК ФЕНОМЕН В ЗАПАДНОЕВРОПЕЙСКОЙ ФИЛОСОФСКО-АНТРОПОЛОГИЧЕСКОЙ ТРАДИЦИИ

Статья посвящена рассмотрению эволюции феномена нигилизма в западноевропейской философско-антропологической мысли. В ней отмечается неоднозначный характер протекания и становления нового неклассического дискурса в философии ХХ века, его влияние на формирование современных философских течений современности, который был закономерным явлением на фоне мировоззренческого «голода» в Европе, некоего духовного тупика. Несмотря на то, что нигилизм ярко проявляется лишь со второй половины XIX века, в современной Европе ныне вновь наблюдаются признаки упадка духовных ценностей, поиск новой формулы развития европейского общества на фоне кризиса процессов глобализации во всём мире.Кроме того, в статье также косвенно затрагивается вопрос рецепции культур-философских идей Востока, без которого нигилизм как философское учение невозможен. Отмечается, что современная эпоха с её трагическими метаморфозами проистекает из-за усугубления философско-антропологических проблем современности, ведущих к проявлению нигилизма в её различных формах. Интерес к нигилизму обусловлен логикой и историей развития человека, в особенности в XXI веке, когда происходит ломка международных отношений, основанных на понятиях права и морали; когда сами государства, порой сознательно, становятся на зыбкий путь государственного нигилизма со всеми вытекающими антигуманными и катастрофическими последствиями своих действий, обусловливая свою политику идеологемой о защите национальных интересов.Конечно, движение к нигилизму по-своему закономерно, ибо современность требует иных подходов и методологии решения, как назревших глобальных, так и локальных проблем. Кроме того, в нигилизме отражается диалектика бытия, становление нового и изменение старого, и как любой процесс трансформации он болезнен и порой катастрофичен. Поэтому современная система мироустройства нуждается в переосмыслении и поиске новой гуманистической парадигмы, культурном и философском сближении и взаимодействии.Таким образом, вполне оправданно можно утверждать о существовании правового, морального, политического, метафизического, онтологического, методологического, психологического, мереологического аспектов нигилизма, которые берут своё начало от философских и собственно аксиологических оснований субъекта. Тем не менее, статья не преследует цель раскрыть это многогранное понятие в его различных вариациях, ввиду сложности осмысления нигилизма в контексте исторических, экономических, политических, экономических, социальных, культурных и иных основаниях бытия, хотя и указывает на наличие таковой связи.

Paradoxical Anthropology in Digital Age. Book Review: Human as an Open Integrity: Monograph / Ed. by L. P. Kiyashchenko, T. A. Sidorova. Novosibirsk: Akademizdat, 2022. 420 p.

Relevance. The problem of understanding the essence of man as a complex integral system with stable characteristics and inexhaustible adaptive potential, which helps a person not only to adapt to a changing world, but also to design and create it, has always interested philosophers of several generations. With a significant number of works on this topic, the human phenomenon opens up with new facets.The purpose of the article is to review the collective monograph "Human as an open integrity".Objectives: to draw the attention of the philosophical community to the current problems of human philosophy in the digital age; to show the polyphony of the authors' points of view, forming a holistic concept of procreation as a defining characteristic of a person.Methodology. The article uses a transdisciplinary approach, which is the best suited for studying such a multidimensional object as a person, allows you to expand the usual angles, go beyond the boundaries of well-known disciplinary theoretical constructs. The authors use the method of critical analysis to comprehend the main ideas of the book.Results. Among the publications of recent years on anthropology, the collection of scientific articles " Human as an open integrity" stands out for its debatable nature, a free lively dialogue of authors reflecting on procreation as an essential characteristic and saving ability of humanity in the current critical period. The concept of procreation in the collection unfolds on two levels, as a creative generation, modeling in a broad interpretation and as a process of procreation in the natural and artificial worlds – in a narrow one.Conclusions. The authors' arguments are built in various ontological paradigms, but as a result, an idea is created about the paradoxical nature of man, comprehended by contradictory but complementary configurators of the external and internal worlds of man as a complex object, about the processes of risk formation and removal, adaptation and preadaptation of man to a new digital reality, about the need for a cross-paradigm communicative approach in understanding man as an open integrity and many other philosophical and anthropological problems.

Модернизация образования Китая в контексте антропологии образования: теоретические позиции китайских философов

The article touches upon the interpretation of the theories of Chinese philosophers regarding the problems of anthropology of education. In recent years, on the wave of modernization of this sphere, implemented with “Chinese specificity”, researchers in the field of philosophy of education pay attention not so much to the analy-sis of this process as to its content. Turning to the works of Western theorists in the field of anthropology and philosophy of education, Chinese scientists, as if singling out a “rational grain” in their theory, form their inter-pretation of the modernization of this public sphere, taking into account national, ethnic, personal criteria, de-termining the methods of anthropology of education, the expediency of reference to ethnology and to the cul-ture of those areas where national minorities live. The article analyzes the works of Chinese researchers, first introduced into the Russian scientific discourse.

The philosophical content of industrial design

The article is devoted to the philosophy of industrial design as the most important area of aesthetic and engineering activity of people, shaping the appearance of modern society. The object of the study is industrial design, and its subject is the philosophical foundations of industrial design. The goal of the study is to identify the philosophical essence of industrial design in epistemological, ontological and anthropological dimensions. Attention is paid to the historical aspects of industrial design, which allows us to more accurately understand the essence of this phenomenon. The author’ also considered modern industrial design, which in its philosophy is characterized by a strong anti-globalist orientation. It is noted that the philosophical understanding of industrial design contributes to the understanding of the features of its historical development. The main conclusion of the study is that industrial design has a certain philosophical content associated not only with the aesthetic side of reality, but also with its axiological and ethical structure. The epistemological problems of industrial design are important: products act as carriers of certain knowledge and concepts and accumulate the cultural experience of mankind. Anthropological problems of design are associated with the model of a human creator and a human recipient of activity. The scientific novelty of the research lies in the understanding of industrial design, which is a systemic object, developing in space and time. In its existence, this object combines presence and “service”, independent givenness and significance for a person.

ANTHROPOLOGICAL PROBLEMS IN THE PHILOSOPHY OF H. S. SKOVORODA IN THE CONTEXT OF MODERN NATIONAL STATE-FORMING PROCESSES

The philosophical symbolism of H. Skovoroda’s works lies in wisdom, congenial work, seeing the big in the small, unveiling mysteries through the symbolic world. Skovoroda states that to be a human-being is to be a philosopher. The aim of philosophy is to reawaken the main mottos of the Age of Enlightenment (honor, dignity, freedom, justice, solidarity, morality). Creating open society in Ukraine on the basis of these mottos is the aim of the modern national state-building. The aim of the article is to ascertain the influence and meaning of the philosophical and anthropological problems in the works of H. S. Skovoroda for building open society in the modern Ukraine. Methodology of the study is complex and based on the social-philosophical and historic-philosophical analysis of anthropological problems in the works by H. S. Skovoroda and its significance for finding personal freedom and building open society. The leading methodological tools are fundamental research basics of the scientific analysis – principles of objectivity, systematicity, integrity, unity of the historic and the logical, determinism, development, and interrelation. Methodology of social and symbolic representations, ethnic representations, and structural functionalism has been used. Results. As Ukraine is experiencing complex social and political processes, the philosophical works by H. S. Skovoroda acquires special importance: formation and preservation of the Ukrainian national identity, national values, morality, and culture. The society needs politically-minded citizens with clear ideas about the prospects of the state development. Researching works of Skovoroda, one can trace the development of the human spirit: an internally-devastated person devoid of life reference points is gradually adapting to the life in society, overcomes the discrepancies between the singular and the whole finding a compromise in the relations with the world around them. The fates of the people and the nation, language and the state were the key problems which H. S. Skovoroda thoroughly and passionately analyzed through the perspective of universal human values. Conclusions. The modern Ukrainian society needs people in harmony with themselves and the world who work on improving themselves and the society. Such people should be able to overcome both their own internal contradictions and the conflicts in society and the world. Putting significant hope on the human-being as the creator of the new morality, H. Skovoroda believed in the possibility of building solid foundations of the state. An internally rich person and citizen is going to contribute to harmony of the nature, the world, human relations focusing on the issues of good and love as integral attributes of the human existence. The writer considered such personalities to be able to carry peace and unity to the unstable reality full of life challenges and to oppose the alienation, absurdity, and insignificance of the human existence.

Education and defense of the human

The defense of the human is a central theme in education, aimed, in the debate, at delineating what is not human in the first place. It is an anthropological problem that finds fertile ground in education, where dialogue, intentionality and, in a broad sense, relationship call the territory of the human to the exercise of its ontological characteristic. Man's characterizing traits are beyond the limits and possibility of naturalness, in the sphere of intentionality, meaning, value and freedom. Recognizing that modifications of human nature, for the benefit of technology, could be degrading is not just a hypothesis.

Victorians and Numbers: Statistics and Society in Nineteenth Century Britain by Lawrence Goldman

<i>Victorians and Numbers: Statistics and Society in Nineteenth Century Britain</i> by Lawrence Goldman

Alexandre Kojève and Carl Schmitt: the Political, Theology and the End of History

The aim of the article is to demonstrate that Carl Schmitt’s and Alexandre Kojève’s ideas about the political and the end of history have to be seen in the light of their theological presuppositions. The article defends the position that Schmitt’s The Concept of the Political is based on attempts to look at the problems of political anthropology from theological perspective, in which the dogma of original sin plays a central role. Kojève’s anthropotheistic system presents an inversion of this perspective, his ideas about the end of politics and history are inseparable from attempts to reduce theology to anthropology. His atheistic system of immanence provides a confirmation of Schmitt’s idea that the disappearance of the political is incompatible with the dogma of original sin. Kojève’s notion of the end of history and his concept of universal homogeneous state are formed by attempts to look at the concept of the political ex negativo. For Schmitt Christian theology provides a guarantee that the world will not be depoliticized, that enmity between humans will not be overome. French philosopher’s political theory is based on the idea that the end of history and the disappearance of the political would mark the actualisation of secularized Christian teaching. Kojève’s revised ideas about the destiny of humanity at the end of history, his position that humanity will return to animality, have to be understood in the context of his discussions with Schmitt.

The phenomenon of Giampaolo Panza in the Discourse of collective trauma of Post-war Italy

The subject of the study is collective trauma and its manifestations in post-war Italy. The definition of collective trauma is given on the basis of the works of sociologists and its characteristics. The purpose and novelty of the work is to explain the "phenomenality" of the journalist and historian Giampaolo Pansa. The contribution he made to the Italian consciousness after the release of the books "Children of the Eagle" and "Blood of the Vanquished", devoted to methods of retaliation against fascist arbitrariness during the Italian Civil War of 1943-1945, consists in explaining the bilateral collective trauma that arose as a consequence of the ideology of fascism, affecting both its supporters and its opponents. The main conclusion of the study is the following. The method of J. Alexander's cultural sociology enriched with the existential grief of A.I. Etkind is analyzed. The meaning of socio-cultural trauma can be determined by answering the questions about what crisis events we are talking about, who is responsible for them, what are the consequences of traumatic actions. Turning these questions into a narrative is the most important problem for anthropology. The meaning of socio-cultural trauma can be determined by answering the questions about what crisis events we are talking about, who is responsible for them, what are the consequences of traumatic actions. Turning these questions into a narrative is the most important problem for anthropology.

Body. Movement. Personality. Philosophy of Sport about Human

The article highlights the research project of the Department for Humanitarian Expertise and Bioethics on the philosophy of sports. The philosophical ideas of Boris Yudin were chosen as philosophical prerequisites for problems and approaches to their solution. Central to them is the idea of a subject turned in its activity (cognitive or constructive) on itself. The authors of the project proposed to explore the phenomenon of sport in the light of the philosophical concept of human, addressing at the same time to new general philosophical concepts and “synthetic” directions of philosophical knowledge. The anthropological vector in considering the philosophical problems of sports offers new approaches to solving both old and new philosophical and anthropological problems.